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Music is important in most Christian churches. It is used for many purposes such as supporting belief systems, encouraging proper behaviors, and offering care and comfort. In this discussion, I present an ethnographic, naturalistic study of a largely GLBT (gay lesbian, bisexual, transgender) congregation and how music is used to support the theology and social needs of the church. The discussion will offer a historical as well as a contemporary overview of the use of music as used in the Metropolitan Community Church Austin (a member of the United Fellowship of Metropolitan Community Churches ((UFMMC)) and how it has evolved since the church’s founding as an independent congregation in 1976. I conclude by offering an explanation for this evolution based on social, political, personal, and administrative situations as they have changed over the 36 years since the founding of the church. Music	  as	  Information	  and	  Dialogue	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  3 Music as Information and Dialogue: An Ethnographic Study of a Christian Congregation Serving a Largely Gay and Lesbian (GLBT) Membership Scientists believe that music is “older than civilization, [fostering] communication, wellness and bonding across all cultures.... Psychologist Robin Dunbar of Oxford University suggests that music “evolved to strengthen the emotional bonds in small groups of hominids.” (Zimmer, 2010). Music in most Christian traditions plays similar roles. It is used for many purposes such as to support spiritual growth and to provide comfort for individuals. But above all, it is used to support and reinforce the values and doctrine of the particular church body. In this presentation I present a naturalistic, field study of a church serving a largely gay, lesbian, bi-sexual, and transgender (GLBT) membership that faces unique problems not often encountered by churches. This local church is a member of the Universal Fellowship of Metropolitan Community Churches (UFMCC) with international headquarters now located in Abilene, Texas, having relocated from Los Angeles, California. This local congregation, the Metropolitan Community Church, Austin at Freedom Oaks is considered one of the larger churches in this Fellowship with over 500 registered members and a larger service population of over 600. Its membership is drawn from persons with past affiliations with traditional or mainline churches and from persons who have had very little Christian background. This particular congregation reflects the area in which it is located, drawing membership largely from former Baptist and other mainline church as well as the Roman Catholic Church. In addition to this, this congregation often must deal with people who come to it shamed and guilt ridden by stagnation forced on them by a large segment of Christianity and the general population that until recently in Texas and other states criminalized those who were sexually active (Lawrence v. Texas, 539 Music	  as	  Information	  and	  Dialogue	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  4 U.S. 558 (2003), (Carpenter, 2012). It also must minister to persons suffering from drug and alcohol abuse, physical and mental abuse, HIV-AIDS, and feelings of abandonment. Along with other means, this church has consistently used music to address issues facing the church.. These have ranged from doctrine, membership expectations, spiritual support, and personal comfort. I will review some of the findings of an earlier study that I researched concerning music in this congregation from its founding in 1976 to 2005 (Lukenbill, 2005). I will then offer an update, as the entire pastoral leadership has changed as well as much of the membership since the previous study. The music program has changed due to the church growth that has brought in musical talents including those with operatic voices, musical theater backgrounds, and praise singers. The congregation has become increasingly diverse, and over the years music directors have come and gone. Church members have also been active in expressing their musical preferences and service formats. In this discussion I use a standard dictionary definition for “information”: Information is the communication and reception of organized knowledge or structured messages containing ideas intended to inform, influence behaviors and attitudes. (Webster’s Tenth New Collegiate Dictionary (1999, p. 599). I also use “diversity” to mean accepting and recognizing differences among people; and “pluralism” to mean accepting the legitimacy of specific traditional practices held by persons and groups within a wider common culture. Diversity and pluralism are two of the core values of this congregation which calls itself “The Church without Walls.” Music	  as	  Information	  and	  Dialogue	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  5 We cannot discuss the church music programs as information without considering music in its wider meanings. Corbitt (1998) states that church music today is becoming more inclusive and relying less on Western, European music. Today, he says, this is reflected in a broader use of church music including Latin chants, New Age Music, Southern hymnology, and AfroAmerican gospel music. This form of music pluralism invites change; and change can be challenging and even disturbing to the life of a church. In their desire to become pluralistic, Corbitt warns churches against “spectator worship, commercialization and secularization” (Corbitt, 1998, p. 42). By “spectator worship” he means relying too heavily on professional-level talent and less on congregational talents. The Beginning of an International Church The United Fellowship of Metropolitan Community Churches (UFMCC) was founded in 1968 in Los Angles by the Rev. Troy D. Perry who was a former Pentecostal minister. Although its primary founding mission was to serve gay and lesbian persons who felt rejected by their churches, the Fellowship always claimed that it was an open church accepting all who come without regard to sexual orientation (Perry, and Swicegood, 1992). It now has 222 congregations in 37 countries (UFMCC.”Who We Are. (n.d.). One of its early core values was social justice; and the church leaders were involved in many protest movements beginning in the 1960s. The local church has also continued these social protests based on issues that affect the membership. Music	  as	  Information	  and	  Dialogue	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  	  6 Figure 1. Metropolitan Community Church of Austin, in a protest march against violence. Published by permission. The original UFMCC church organizers came from a variety of Christian churches and because of this they seem to have adopted approaches to ritual and governances that were familiar to them and inclusive in purpose. Each local congregation is free to adopt its own style of service. The primary exception is that all churches must celebrate communion at Sunday services and church feast days. Although free to choose, most congregations seem to have selected a form of worship that reflects the Lutheran, Episcopal, and Roman Catholic Eucharists. Ministers, for the most part, wear vestments that reflect the high church calendar. Individual churches belonging to the Fellowship are not independent or congregational in organization. Each individual church must follow the by-laws and rules of the Fellowship. This is important in that the by-laws clearly state that the senior pastor determines the form of worship, and this includes music. A major influence on the music heard in local churches is a 1981 ruling from the Fellowship mandating that all churches use inclusive language in worship. This mandate meant that patriarchal words and phrases such as Lord and other such terms were to be avoided in public prayers, communion services, sermons, and biblical readings. A theological defense for this is currently provided by the Cathedral of Sunshine in Fort Lauderdale, Florida: The principle which guides the life and practice of the church cannot be ‘what do most people find comfortable,’ but rather, ‘what is God’s will and purpose?’ The reason we need to use inclusive language is not be